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Full text of "One with Christ in glory. Thoughts on John XVII., with a revised version from a critical Greek text, and the Authorized version illuminated"

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Thoughts on John XVII., 

Revised Veesioh from a Cbiticae Greek Text, 


Authorized Version IumraTEn. 


Editor of "The Witness" and "Waymarks in the Wilderness." 


New-Yoe^k : 



* ^^rtf &&°- 




§nUteb, accorbtng to <Acf of gottgress, in tf)c wear 1871, (hj 

in fQe Office of ifye <£tOrarian of ^ongreus, at 15aof;tn(jfon. 



by JOHN A. GRAY. Printed by S. W. GREEN, New-York. 












T IS NOT for a moment to be thought that any art can adorn 
the sublime simplicity of the language of the Seventeenth Chap- 
ter of John. The attempt to paint the lilly, or gild refined gold, 
would be humility itself compared with any endeavor thus to honor 
it ; and it would be a poor estimate of it to say, that it deserves 
to be printed in letters of gold. The work has rather been prose- 
cuted under the conviction that no exposition or illustration could 
do justice to words which, though spoken in the hearing of men, 
were addressed to the Father by the Son of His love. The utmost 
that man can do is to direct attention to its pregnant phraseology ; 
and it is hoped that this method of exhibiting it to the eye may 
subserve this purpose. 

The use of various types and colors is not meaningless, or for 
mere ornament. It will be noticed that the appropriation of a par- 
ticular form of letter, and of a particular color, serves to trace the 
various aspects of a truth as it is woven into the general texture 
of the Prayer, and also serves to bring its leading points into prom- 
inence. In these respects it is humbly hoped that this publication 

*a ^ 


may promote the study of the Prayer, to the edification of the Church, 
and, above all, the glory of its Author. The introductory thoughts 
may encourage, if they do not aid, the study : and the accompanying 
version of the passage exhibits to the English reader the most mature 
fruit of the critical examination of the Greek text. 

Certainly, the Prayer cannot be studied without exalting our views 
of the preciousness of redemption, of the love from which it ema- 
nates, and the grandeur of its results, which are seen, not alone 
in the divine glory to which the children of wrath are raised, or 
within the limited sphere of human interest. These results extend 
through the universe, binding in new relations all in heaven and 
all in earth. They reach up to the throne of God, where the Cap- 
tain of our Salvation is crowned, and the Father is glorified in 
S the Son. Nay, if we may without arrogance follow the Lord's 
testimony so far, the relations of the persons of the Godhead are 
thereby exhibited in new outgoings of love and new bonds of en- 

With the earnest desire that the practical holiness and unity of 
believers may be promoted through a quickened consciousness of their 
oneness in Christ, which will be manifested with Christ in glory as 
the perfect answer of His prayer for them, the Publishers present 
the work to the Church. 

2 i Clinton Place, Neio - York, 
Jnuhivy, 1871. 

; , ^^ '^OP- 


-■z<3-&G$P§sy* ~> 


UMAN thought vainly attempts to rise to 
the greatness of the occasion, or to grasp 
the vastness of the matter of this Prayer.* 
And we are admonished by the simplicity of the in- 
spired narrative reverently to abstain from any at- 
tempt to picture the one or to give an estimate of 
the other. Before the adoring contemplation of the 
believer we leave it, with the unadorned introduction 
of the Holy Spirit's record : " These words spake 
Jesus, and lifted up His eyes to heaven, and said, 
'(Jffathqr, the If am i§ come" 

*JOHN 17. 



We may well sympathize with an eminent serv- 
ant of God who, throughout a long and honored 
ministry of the word, never ventured to preach on 
this prayer ; humbly confessing that " the right un- 
derstanding of it surpasses the measure of faith 
which the Lord usually imparts to His people dur- 
ing their earthly pilgrimage." 

The language of it needs no exposition ; but, as 
Luther says : " Plain and artless as it sounds, it is 
so deep, so rich, so wide, that no one can find its 
bottom or extent." It reaches back into the coun- 
sels of eternal love, and forward into the eternal 
glories in which these counsels are accomplished ; 
and that is infinitely beyond the stretch of all cre- 
ated powers. It penetrates the arcana of the re- 
lations of the Father and the Son, and of " the 
Covenant that was between them both"; and thither 
created thought may not follow. It strikes out into 
the ocean of the love of the Father for His only- 
begotten Son ; and who will come with the brief 
sounding-line of human affections to fathom its 




depths ? Yet these counsels, glories, and relations, 
and that love, are presented in their bearing upon 
the salvation of men. 

The prayer was spoken in the hearing of men ; 
and so it is a 

jj^evqktwn to ffo. 
We come, therefore, to the contemplation of it, 
though we cannot comprehend it. We may know 
it, though it passeth knowledge. We may drink 
and be refreshed at the fountain whose depths we 
cannot sound. To profess to expound it were arro- 
gant. Yet we may meditate with sacred delight 
upon its unfathomable wonders ; most wondrous in 
this, that we should be the objects of such love as 
it reveals, and that in our salvation all the glory 
which it anticipates shall be displayed. 

Let it be understood that we offer here no ex- 
position of the Lord's prayer, but only a few medi- 
tations — alas, how superficial ! — and a few suggestions 
which, by the blessing of God, may promote the 
aim of those who present the prayer in a form 

Xgjj- ^oqp^ 9 '*VQ^ 

which may direct attention to its pregnant phrase- 
ology ; remembering, at the same time, that only 
the Spirit of God can disclose its glories to the 
believing soul. This 

Jtddrqtw to the ^$dtyr f 
in which the Lord breathes out all the wishes of 
His heart for His own, is usually styled The In- 
tercessory Prayer ; and it is a perfect example of 
what intercession means, when the word is used 
with reference to our Lord's discharge of His office 
as Mediator between God and His redeemed people. 
True, when He uttered this address He had not 
yet entered within the vail, as our great High- 
priest : neither had He, in point of fact, put away 
sin by the sacrifice of Himself. But both of these 
events are here anticipated. The grounds upon 
which His priestly intercession is now proceeding, 
are precisely those upon which His pleading in this 
prayer rested ; and the ends which His perpetual 
intercession has in view, are precisely those which 
in this prayer He sought. 

So it may be that those do not err who hold 
that this address to the Father was spoken in the 
hearing of His disciples, and has been recorded in 
the Gospel of John, among other reasons, that we 
may the better understand what He is now doing 
for us at the right hand of God. It is not alto- 
gether a memory of the past, but, coming to our 
hearts in the Spirit's power, it is an 

cicr=livutg utterance, of l§i§ love; 

as though by faith we entered within the veil and 
listened to His pleading with the Father. 

The fact that we hear so little of the intercession 
of our great High-priest in the testimony and teach- 
ing of the Church, is a proof of the low state into 
which we have fallen. We hear much discussion re- 
garding the sacrifice of Christ — the doctrine of the 
atonement; but it seems as though the interest of 
Christians ended there. 

We do not undervalue that sacrifice when we 
say that it indicates a low state of the Church 






r A 


when its testimony and teaching do not advance to 
the intercession of Christ. For in this progress we 
could not leave the sacrifice behind, or lose sight 
of it. That were impossible ; for 

our wl[oh £alvdtion depends n$ox\ it 

The insulted majesty of God which it alone can 
magnify, and the sin-stricken state of man which 
it alone can meet, forbid that blessing should come 
to us in any other way. Still, that sacrifice, in all 
its necessity and pricelessness, was a means to an 
end ; and so, when He had offered Himself, once 
for all, He took His place as High-priest in the 
presence of God, to make good the end for which 
His sacrifice had been offered. 

Men are still occupied with the latter, because 
their deliverance from wrath is still in question. 
They cannot advance to the glorious whole of Sal- 
vation because they do not understand what that 
sacrifice has effected, or what are the riches of the 
grace of God. 


(The typical $ru%t}\oo& of the @ld %tnhn\mt 

was designed to give meaning to the title of our 
great High-priest, and explain His office. 

By necessity, the typical priesthood was imper- 
fect — a mere shadow of the reality. The sacrifices 
which they offered year by year continually, could 
no more accomplish the grand object of sacrifice 
than the shadow of a loaf could feed the hungry, 
or the shadow of a sword could slay an enemy. 
Aaron and his successors went into the holiest of 
all with the blood of the sin-offering, but they could 
not remain there. They returned to renew every 
year the remembrance of sin, even in the sacrifices 
which foreshadowed its expiation. 

Mitt was not put nnmv f 

and the holiest was not yet opened to the expectant 
worshipper, else the sacrifices would have ceased to 
be offered. Yet, from the frequent repetition of 
insufficient sacrifices by an imperfect priesthood, the 
impression seems to have arisen that the chief and 


peculiar function of a priest is to offer a sacrifice 
for sin ; while the proper function of priesthood is 
to make intercession, upon the ground of a pro- 
pitiation made and accepted. 

In contrast with typical offerings which were 
continually renewed under the law, in consequence 
of their insufficiency, Christ hath appeared once, 

Wo gut hwuv Sin 

by the sacrifice of Himself. But having offered one 
sacrifice for sins for ever, so far from laying aside 
His priestly office, He then only truly entered upon 
its discharge. "By His own blood He entered in 
once into the holy place, having obtained eternal 
redemption for us." He now appears in the pres- 
ence of God for us — presenting us there, as the 
high-priest bore the names of the tribes engraven 
on the breast-plate when he entered the typical 
holy place. His acceptance there is our acceptance. 
Our true place is there with Him, in all the ac- 
ceptableness of Christ himself. 


It seems strange that a question should ever 
have arisen as to those for whom He appears, and 

<gor whottf §e Jgnterqedts. 

Perhaps the question has never been truly raised ; 
and it is rather from a loose and inconsiderate habit 
than from any conviction that the word of God so 
teaches, that men frequently attempt to influence im- 
penitent sinners by the consideration that Christ is 
now pleading for them at the right hand of God. 

This unscriptural practice may in part be traced 
to the gross misconception by which they represent 
God as the enemy whom Christ seeks to move to 
compassion and forgiveness. O, that they might be 
taught that 

^he %ovt of %od i§ tt(c ^onrite of qverg jessing, 

and that He hath set forth His Son to be " a pro- 
pitiation, through faith in His blood," in order that 
He might be just, and the justifier of him who 
believes in Jesus ! 




Something of that hideous misrepresentation seems 
to haunt the minds of many believers. At least 
they seem to think that instead of coming to God 
by Christ, they must apply to Christ as the high- 
priest, that He may undertake their cause with God. 
They have not yet learned the truth regarding the 
love of God, and our relations to God in Christ. 
The blessed truth is, that 

ffe daeu tjat nmit far am ^$$iwtian; 

and His appearance in the presence of God for us 
is the proof and assurance of our justification and 
acceptance. He is our righteousness ; and we are 
made the righteousness of God in Him. 

%hxn i§ am fettled ^amtiatf be fan %ad. 

Upon this His intercession proceeds, and the love 
of God flows righteously forth, and all blessings are 
righteously secured to us. 

Though our place before God is thus made good 
in Christ, and it is our privilege to know it, our 
actual place is in a corrupt and hostile world 

"lG "-^5^-" 

We ourselves are feeble, and liable to failure, need- 
ing mercy and grace for seasonable help. 

Besides all the other perils of our position, there 
is our "enemy the devil, going about as a roaring 
lion, seeking whom he may devour" — the Accuser, 
who is seeking continually to disturb and distract 
us amidst the afflictions and trials which ought only 
to drive us closer to the shelter of Almighty love 
and faithfulness. Here the intercession of our Great 
High-priest meets us with cleansing for all the pollu- 
tion of the way ; not waiting till we apply to Him, 


^nticipitting nil ant ^eed; 

as when He intimated to Peter, "Satan hath desired 
to have thee, that he may sift thee as wheat; but 
I have prayed for thee, that thy faith fail not :" 
succoring the tempted with tenderest compassion ; 
emboldening us to come to a throne of grace ; 

putting %ood aut[ ^cceytnncq 

against all our sense of failure ; and, by our faith 

in His blood and His own ever abiding presence 
within the vail, enabling us to "draw near with 
a true heart, in the full assurance of faith, having 
our hearts sprinkled from an evil conscience, and 
our bodies washed with pure water." 

We cannot say that His action when He took 
a towel and girded Himself, and washed His dis- 
ciples' feet, was properly priestly action ; but it was 
clearly emblematic of His priestly action, and was 
evidently an anticipation of what, as our high-priest, 
He now does for His own, 

ffham *§e hvt§ to % J@nd. 

For mark how it is introduced! "Jesus knowing 
that the Father had given all things into His hands, 
and that He was come from God, and went to 
God." (John 13:3.) 

It has been common to see in what follows only 
a lesson of humility and an example of humble, lov- 
ing ministry to the brethren. But surely it was 
something more than this of which He said to Simon, 

" What I do thou knowest not now ; but thou shalt 
know hereafter." Or at least it will be owned to 
be something more than this which He represents 
as essential to fellowship with Himself: "If I wash 
thee not, thou hast no part with me." 

But the conclusive proof of the emblematic char- 
acter of the action is found in His description of the 

Utlitvtt(% $pnditim\ P mid t\\t ^ejievers $eed. 

In v. 10, He says, " He that is washed (bathed) 
needeth not save to wash his feet, but is clean 
every whit." Here is the divine estimate of the 
believer's settled and unalterable condition in Christ — 
" washed," " clean every whit." Our sins, and that 
sin which is the root of them, have received their 
doom on the cross, and we have received eternal 
life in Christ. But still we are in a sin-polluted 
world, through which none but He has passed un- 

and find too ready an answer in that which is within 



us. Now, just as he who had bathed, as he walked 
with sandalled feet over the dusty or miry way, 
needed to wash his feet when he reached his home, 
so our hearts and consciences are liable to contract 
defilement, as we pass through this evil world ; and 
it is the office which His love has assumed, to 

<$mm n§ franj ttfe ^ollntioty 

which, though it cannot cast us back to the place 
of condemnation and death, must needs hinder us 
from the enjoyment of communion with the Holy 
One, and practically keep us at a distance from 
His love. 

It is not necessary to show that, as water is the 
well known scriptural emblem of the word, the ap- 
plication of the word by the Spirit is the means 
by which this washing is effected. We would rather 
direct attention to the blessed fact that 

|fc hnz §fmrged §itq8elf[ with tips §fjice. 

It is not when we detect the defilement and 

remove it that we are admitted to fellowship with 
Him. His love would not have us at a distance 
from Himself, and He knows how to " have com- 
passion on the ignorant, and them that are out of 
the way/' He comes as He came to Peter, un- 
sought, and discharges His ministry of grace. So 
it often may be that 

§ m auk &*pt 

is brought home to the heart and conscience of one 
who was dark and sad, because of felt distance 
from the Lord. And the heart restored to the joy 
of its Lord may say, " How strange that I should 
have thought of that precious word!" It was Jesus 

§tooged to ^slf the §jefilqd J^ttt 

Some have made a distinction between the office 
of the interceding High-priest and the office of our 
Advocate with the Father. We can rejoice in this, 
that our High-priest is no other than our " Advo- 
cate with the Father, Jesus Christ the righteous ; 


B/ 5^jfc|fe> 



who is the propitiation for our sins." His inter- 
cession and His advocacy have a common ground 
and plea, even if they contemplate different aspects 
of His office and our need. 

One thing we would specially notice in the 
Scriptural intimation of His advocacy: "If any man 
sin, we have an advocate with the Father." Men 
sometimes speak as though He were ready to un- 
dertake our case when we apply to Him, and to 
secure our restoration to lost fellowship. But the 
blessed thought is, that 

Jpi* i§ din it m j§ej[arqfmnd with JJs. 

He does not wait for our application. It is not, 
" If any man repent" but " If any man sin" And 
a touching thought it is, that even when we sin, 
He who bore that sin also in His own body on the 
tree is before God for us, our Advocate, with His 
all-prevailing plea. It is not that we gain His ad- 
vocacy on our repentance and returning, but our 

§cymtowe %% % (^onscqucmc of fj/s ^ntercemon. 


It is not unworthy of notice that the same word, 
Paraclete, is used to express the Lord's office with 
the Father and the Holy Spirit's office with the 
Church ; though in our version it is, in the one 
case, rendered "Advocate," and in the other case, 
" Comforter:' 

It may further be noticed that the same word 
is used to express the intercession which our High- 
priest makes in the presence of God, and the in- 
tercession of the Spirit in " groanings which cannot 
be uttered." In either case there is more than a 
correspondence of words — there is a relation of 

JP r ^immi of i\\t (^omfortyr i§ a §esttlt 
of th$ T^or&'s ^nht{ctHS\oti 

for us ; and it will be found that Christ there for 
us ; and the Spirit here with us, are inseparably 
connected with every blessing we receive, and every 
privilege into which we enter. 

It will at once be seen that the field which here 

opens up before us is too large to be entered upon 
at this time. We may only say, in general, that 
our High-priest, Jesus, is the link of connection 
between God and man — 

IP? 0nc Mtcdrntoij. 

The glory of this priesthood is seen in the glory 
of Jehovah, with whom our relationship is thus 

%&ho am ^mgure the §jtichc£ of $is (Bfory? 

As one has said: "What would a world in har- 
mony with Jehovah be ? and not only in harmony, 
but whose harmony in every part bore the full im- 
press of His glory, and was sustained by His own 
Spirit pervading it ? But yet a little while, and 
this is what we shall see, once and for ever." 

Widely as the glory shall then be diffused, and 
varied as its aspects shall be, it will all have flowed 
through One. How glorious must that One be 
through whom all this life and "immortality has been 

' ' 24 -^'yi xfy s?^- 


poured out, and in whom all the honor of the 
many who are thus glorified is gathered together — 
Himself at once the origin, the medium, and the 
head of it all ! 

And so, whilst we recognize the high-priesthood 
of Jesus as 

Minting %tt our fflresqnt <^wd t 

let us remember the royal and divine honors which 
belong to it, which are at last to be made fully 
known in the day of the manifestation of the sons 
of God, and He shall be a priest upon His throne, 
bearing the glory. 

This partial view of the priestly intercession of 
the Lord will find farther illustration in The Inter- 
cessory Prayer, and may be an aid to some readers 
in the study of it. Though we shrink from the 
formal exposition of the prayer, we venture to add 
a few suggestions. 

Our meditations may be assisted by regarding 
it in two natural divisions. The First, extending 



from vv. 1-8, contains the relations of our Lord to 
the two parties, God and Man ; and so the grounds 
on which His intercession proceeds. The Second, 
extending from v. 9 to the end, consists of the 
intercession itself, in its several particulars. 




><*$Cjp(le } ^ 

. V 




OW vainly we attempt to estimate the mag- 
nitude of the crisis which had arrived, or 
to comprehend the eternal and universal in- 
terests which are crowded into these words, 

"Jfa%r, thq <§ow{ in (§/omq;" 

the hour appointed by the Father ; on which the 
counsels of eternity converged, and from which the 
glories of eternity radiate ; more momentous than the 
birth-hour of the universe, as to the great end for 
which the universe exists — 

To fgmupxl % §hr% off §od. 


Under the oppressive consciousness of our own 
nothingness, lost in the vastness and bewildering 
variety of these interests, we can but summon ex- 
pressive silence to muse its wonders. 

Though we cannot estimate the magnitude of 
the crisis, we may adoringly contemplate the bearing 
of Him upon whom its burden rests. And first, 
we are arrested by 

under the pressure of it. In the opening accounts 
of what transpired on that eventful night we are 
told, " When Jesus knew that the hour was come 
that He should depart out of this world unto the 
Father, having loved His own which were in the 
world, He loved them to the end. ,, 

Nor is the proof of this alone that He did not 
draw back from the baptism with which He had to 
be baptized, and was even straitened till it was ac- 
complished. The proof is most impressive in this, 
that these hours were filled up with touching acts 






^^^^^^s^QPt^ , 


and words, in which He pours out the riches of 
His heart upon them, as though He had lost sight 
of the terrors and sorrows which lay before Him. 
Preeminent even over His solicitude for " His 
own " whom He thus loved, rises His desire that 

<§%£ <ga(hei[ n\\oulA be §larified— 

the great end of all to which His own glory in 
their salvation was tributary. The first great appeal 
of His heart, which comprehends all the rest, is, 
" glorify thy Son, that thy Son also may glorify 
Thee." This is said with reference to the very 
ordeal through which redemption was to be ac- 
complished, as the words which follow intimate. 
And, in passing, we may solemnly notice that the 
accomplishment of this work, in one way or another, 

^nvolvt£ " nil *0e8h." 

As the great preacher of the Gospel afterwards 
spoke of his ministry as being " unto God a sweet 
savor of Christ, in them that are saved and in them 




that perish : to the one, we are the savor of death 
unto death ; and to the other, the savor of life 
unto life." He knew at what a price He could 
"give eternal life to as many as the Father had 
given Him." 

We are not to suppose that His divinity raised 
Him beyond the most perfect sensibility to the an- 
ticipated sorrow. He had already said, " Now is 
my soul troubled ; and what shall I say ? " Should 
He ask to be saved from this hour? Nay, "But 
for this cause came I unto this hour." And so, 
knowing all that it involved, He says, 

44 <gntheti t §hripj %h% <^nmi{. ff 

So it is when the hour draws nearer. His strait- 
ened soul goes out in all the vehemence of divine 
love to this object : " Glorify Thy Son, that Thy 
Son also may glorify Thee." And may not our 
hearts, brought, through the Spirit, into fellowship 
with the Father and the Son, rejoice, not only in 
the salvation which divine love has achieved ; but 



rejoice, also, even when our apprehension of the 
wrath which He endured, and of our sins which 
He bore, is most full and clear, that the Son of 
God was glorified in all that Justice inflicted, and 
that He glorified the Father in all that Love en- 

($n the §rass itself the (^mqified wn§ §lorioti8, 

and all divine perfections have there their fullest 

That which He gives to those whom the Father 
hath given Him is not a hope of life, or life per- 
petuated on conditions, amid possibilities of blessed- 
ness ; but eternal life. The third verse is not 
so much an intimation of the means by which this 
life is communicated, though it includes this, as a 
definition of its nature. If we ask, 

|P#/ i§ gife gtertwl? 

the answer is, "This is life eternal, that they 
might know Thee the only true God, and Jesus 




B <s&Qg2P>^ 


Christ, whom Thou hast sent" The very being of 

God is life in infinite perfection and blessedness ; 

and the mission of the Son was not merely that 

He might remove the sentence of death, and restore 

that which sin had forfeited ; but that He might 

be the life of men. Surely, unspeakably more than 

the restoration of that which was lost is intimated 

when having said, "They that hear shall live."' He 

added, " For as the Father hath life in Himself, so 

hath He given to the Son to have life in Himself" 

mean much more than such a restoration when 

we s 

~~'" 1)t ii our Vitc 

M To know" in the profound and spiritual sense in 
which it is used in Scripture, and especially in this 
Gospel and in the Epistles of John, does not refer to 
mere external or intellectual knowledge, but to such 
a knowledge as is implied in the consciousness of 
our own existence. This knowledge of God rests 

Jl rtdl Jhtipjrtdtiot! of Ijinj^clf to Hchncr^ 

So to "give eternal life" is the actual communica- 
tion of His own life. And who can estimate this 
gift of the Father's love " God hath given unto us 
eternal life; and this life is in His Son"? 

We have said that this definition of eternal life 
includes also the 

^enm of \t$ ^ammnnimtian bv the Jftw. 

And here we may direct attention to the testimony 
of v. 6. " I have manifested Thy name unto the 
men which Thou gavest me out of the world : 
Thine they were, and Thou gavest them me : and 
they have kept Thy word." 

The limitation of this manifestation to the elect 
shows that it refers to something far beyond any 
external revelation of the being and perfections of 
God. Indeed, we must observe a similarly profound 
significance of the words " name " and %i word " in 
such connections as we found in the word " know." 
It is not an external sign or expression to the 
intelligence, but the 

^35^^ -35 e 


%&nift8faiio\[ off tl\e v$w §eing of §>od to 
tfje ^tm\ont ^onn(\on§ntnn of ^tlwvqvn. 

Just as the Lord elsewhere says of the words which 
the Father had given Him : " The words that I 
speak unto you, they are spirit and they are life." 
To have this manifested to them — to receive and 
keep this word — was therefore to have eternal life. 
We may not dwell upon these 

$!$ondet[8 of gedeeiqing fW?; 

but we cannot leave them without noticing the 
manner in which the redeemed are here spoken 
of: " Thine they were, and Thou gavest them Me." 
'' How marvellous," as one has said, " that we should 
be thus spoken of as the Father's own, and the 
gift of the Father to the Son ! " Let us 

Jfow theSe two ^otfdet[S togetfjqr ; 

that the Son is the Father's gift to the Church, 
and that the Church is the Fathers gift to Christ ; 
and what shall we say of the love of the Giver, 



- c x?, 



or the preciousness of the gifts in His esteem ? 
" Human thought is here confounded." But it fills 
with new meaning the Bride's claim and confession 
"My Beloved is Mine, and I am His." 

We must also notice how, in presenting the 
claim of His accomplished work, the Lord holds 
every thing in subordination to the glory of the 
Father. It is 

in the salvation that is wrought. And in the ac- 
complishment of it the saved are made to know, 
in the words of the Saviour, "that all things what- 
soever Thou hast given me, are of Thee." The 
words are the Fathers words. The Son was sent 
by the Father. So the end of all is, that the 
Father is glorified by the Son. 

We must turn back for a little to notice the 

44 Jf lutvc (glorified @£hee ot\ tht @%rth." 
On the one hand, what an emptying of Himself, 

•— *>» 


and what a stoop from the everlasting glories of a 
heavenly throne did this involve ! But, on the other 
hand, what an achievement, that God was glorified 
on the earth, where His name had been dishonored, 
where sin had reigned ! 

by such displays of the perfection of God, and by 
such submission and obedience to the sovereign will 
of God as no where else could be witnessed. In 
the anticipations of the Son, which could not be 
defeated, triumphant Love now looks up to the joy 
that was set before Him when He endured the 
cross, despising the shame ; not claiming it as a 
servant's wages, but desiring it as the reciprocity 
of love, claiming the exaltation with perfect confi- 
dence, as it is the manner and nature of love to do. 
But for us, for whom in love He stooped so 
low, for whom He became obedient unto death, even 
the death of the cross, it should be 



™ •* 

to know that just therefore the Father " hath highly 
exalted Him, and given Him a name that is above 
every name." 

In as far as we are in living fellowship with 
Jesus the highest thought of all will be, that the 
Father is glorified in the salvation of sinners. How- 
ever the outgoings of grateful love in either of these 
directions may for the present be hindered, a time 
is coming when the life which we have in Him 
will be untramelled ; and then, heaven's highest, 
gladdest song will be, " Salvation unto our God, 
which sitteth upon the throne, and unto the 
Lamb. Amen." " Blessing, and glory, and wis- 

and might, be unto our god for ever and 
ever. Amen." 





WE have seen the ground of His interces- 
sion — the finished work in which God is 
glorified. Now we come to the interces- 
sion itself y on behalf of His own. Emphatically it is 

W tH w i ff ar w h om W e $£***%*• 

He does not pray that they may be made His. 
They are already His, by the Father's gift, and 
(may we not add ?) by His own purchase. Nor is 
it in any measure as though He interposed on their 
behalf to move the compassion of one who was 
averse to them, or to awaken the love of one who 


was indifferent to them, 
of the Father, 

All originates in the love 

%$ho$e $ov$=(§ift they werq. 

In being so given to the Son, they were not alien- 
ated from the Father, but thereby had become truly 
His ; and the very argument of the Intercession is, 
" For they are Thine." They had been given to the 
Son only that, in the fulness of an accomplished 
redemption, they might be received and acknowl- 
edged by the Father as His. In the unity of love 
and purpose, neither the Father nor the Son have 
anything of their own in separation from each other. 
Then there is the additional thought that in 
the accomplishment of the Father's will the Son 

Himself is 

4 ' (glorified it( thenf, 

since it is the Son himself who is their life, and 
His graces and perfections that are manifested in 
them. " Both He that sanctifieth and they who are 
sanctified are all of One." So that it is not that 



^Slp ^j^ g^ ^ 



blessings are asked for them for Christ's sake, but 
all is asked for them in Christ ; and thus all is 
secured, even to their final manifestation, when " He 
shall come to be glorified in the saints, and to 
be admired in all them that believe." Meanwhile 

§e qcmml(>r§ their §amtiati md fheitj <J|m/ 

in the world, during His personal absence. The 
world and all its influences are hostile to the life 
which He had imparted to them. Every thing in 
it is defiling, and there was still that in them to 
which its defilement might cleave. There was still 
infirmity which might yield to its allurements, or 
succumb to its opposition. And so he prays that 
they might be 

gefit bv n §atv$r noi tffeir awn. 

He appeals to God on their behalf by the name 
" Holy Father ;" whereas, elsewhere, He says, " Fa- 
ther," or " Righteous Father." This is not without 
significance. It points us to the power which is 


the antidote to the unholy influences and pollution 
of the world. " Keep through Thine own name 
those whom Thou hast given me ; that they may 
be one, as we are." The scriptural force of the 
word name in such a connection has already been 
noticed. It is the divine essence itself; and since 
every where the presence and power of God are 
manifested in His creatures by the Holy Spirit, the 
fulfillment of the prayer is 

§g thq indwelling <§pit[it t 

through whom we are " strengthened with all might 
in the inner man." It will thus be seen how the 
prayer that " they all may be one, as we are," 
should be joined with the prayer, " keep through 
Thine own name." It is the unity of the Spirit. 
And so also they have His joy fulfilled in them- 

It was by this divine power He had kept them 
while He was with them, and 

J|c?/ % a mere External ^niclifnlmzz. 


If one was lost, it is not to be understood as though 
one whom the Father had given Him, and to whom 
he had given eternal life, was lost. That would be 
a contradiction in terms. He had already said, 
" Now ye are clean ; but not all." The Scripture 
had already foretold the doom of the traitor. The 
clause, " But the son of perdition," is not to be 
understood as stating an exception to the preceding 
statement, but as stating, in contrast to the state- 
ment " None of them is lost," the sad fact, " But 
the son of perdition is lost, that the Scripture might & 
be fulfilled." 

JP*> H£o88 of the ot}\tr§ wa$ ^myozmbh; 

for the Lord had given to them the word of God — 
the life-giving word — the incorruptible seed of a new 
and divine life. In other words, He had made 
them partakers of His own life ; and therefore the 
world hated them as it hated Him. Still, knowing 
what the world must be to all the sons of God, 
even His love could not pray that they should be 


££&-*-- — - ^^gp? 

taken out of it — but only that they might be "kept 
from the evil." Practically, it makes little difference 
whether this be understood as referring to the Evil 
One, or to the evil which he controls in opposition 
to the children of God. Only divine power can 
sustain them in that conflict. 

But let it be observed, that it is an accom- 
plished fact — 

that they are not of the world, though they are in 
it. And it is with this fact in view, that He 
prays : " Sanctify them through Thy Truth ; Thy 
word is truth." 

They are washed clean every whit, but yet they 
need to wash their feet. That which was the means 
of their separation from the world is also the means 
by which they are kept separate. The word which is 
the means of life is also the sustenance of it. And 
this prayer is not a repetition of the prayer that they 
might be kept from the evil, but a prayer that the 

J^u w\A <§oltf %/itfe might bq jjfjomfivelg mtd 
perfectly <fflmiiffested. 

It was for this end — that the Father might be glori- 
fied in them — that He who loved them so tenderly 
sent them into a world so hostile to them, even as 
the Father had sent Him into the world, to encoun- 
ter all its contradictions. For this very end He, 
the Holy One, consecrated Himself " an offering and 
a sacrifice unto God, that He might redeem us from 
all iniquity, and purify unto Himself a peculiar peo- 
ple, zealous of good works." 

As He approaches the grand object of His 

prayer, ^ gtarificntiatj of §is §wn, 

His language expands beyond the little company 
whom He was about to leave in the world to be- 
lievers of all coming ages, whom already His love 
saw in that company by His side. The future was 
present to His view. The critical authorities reject 
the future, " shall believe," and read the present, 
" who believe ;" or rather, " believing on me." 

§e §had$ for ttfeir §nitg; 

and surely the manner in which He describes it 
carries us far beyond any outward organization or 
alliance — beyond any present agreement in doctrine, 
or harmony of action, or even any present display 
of brotherly love. " That they all may be one ; as 
Thou, Father, art in me, and I in Thee, that they 
also may be one in us." 

There can be no parallel between the unity of 
believers and that of the Father and the Son, and 
no sense in which the Lord could say, " that they 
may be one in us," except as the life of Christ is 
imparted to them. A unity of will is rendered pos- 
sible only by a unity of nature. And this is the 

§rqdt geulitQ off aw[ §n^ntSH in §hri$t 
m\& with ($hmt 

We do not undervalue the display of brotherly 
love and harmony among believers ; and we know 
how it must impress the world with the conviction 



of a divine power in the hearts of believers. We 
cannot exaggerate the importance of endeavoring to 
" keep the unity of the Spirit in the bonds of 
peace." We know all the wickedness of the schisms 
and contentions which mar the beauteous form of 
a once united Church — 

S i$httvdi ignited w ^nhvnijd ^ettow^hiy. 

We know, alas ! what reproach it has brought, and 
what a stumbling-block it is. But let us remember 
that the Lord looks beyond all present appearance 
to the essential oneness of all who are His. His 
intercession has not failed — not even our own un- 
faithfulness could hinder it. They are one. And 
that which remains to us is not to organize a union, 
but to 

ffef<?gm£i m\d <^lmiiffest a $nitg wffich 
dneadtj exists. 

In overlooking this, and taking the matter into their 
own hands, men have been disappointed in finding 



that they embraced a shadow. All their schemes 
and efforts have proved, and ever must prove, abor- 
tive. We can best promote the true ends of man- 
ifesting that unity to the world and maintaining 
harmony among the saints, by rising from the hu- 
man to the divine and true idea of our actual 
oneness in Him — a oneness of nature — a fellowship 
of life. All short of this is empty form. 

believers are C0ne 9 

and should seek now to manifest it to the glory 
of the Father. But the Lord's prayer looks to a 
manifestation of it which not even our present fail- 
ures can hinder. For observe, how it is connected 
with their glorification. 

And here let us pause before the riches of the 
love of Christ. In a preceding chapter He speaks 
of giving peace to them. It is not merely "peace 
I leave with you," but, opening up the richness of 
the bequest, He adds, " My peace I give unto you." 

Mis €>wn Peace ! 

Again He intimates His desire that their joy might 
be full ; but He points them to that which must fill 
it to the brim — " that My joy may remain in you." 

Mis COwn Joy! 

And now observe to what heights His love leads 
up your hopes, believers ! " The glory which Thou 
gavest me, I have given them." It is not merely 
that He lifts you up from the darkness of sin to the 
glory of heaven — such glory as angels wear ; it is 

Mis (Dwn Glory ! 

All the glory that He has gotten in His marvellous 
work, and won in His victory, is made yours. And 
this surely you may well believe, since He has given 
you His life ; nay, 

Me has Given you Mimself! 

But observe that it is in this glory that our 
oneness is to be manifested. Nothing short of a 
participation of His own nature — Christ in us as He 

• ■ ■ -■ ^ 



is in the Father — could sustain that glory ; and it 
is there only, in the glory, that such oneness can 
be displayed. And when it is displayed, then not 
only will the world believe that He, the world- 
rejected, was sent by the Father, but will believe 
what now so exceeds all human credence — that the 
Father has loved those who are Christ's as He has 
loved Christ. 

Mark now to what 

^anfidentje of %ovt 

He rises in His plea : " Father, I will that they 
also, whom Thou hast given me, be with me where 
I am ; that they may behold my glory, which Thou 
hast given me: for thou lovedst me before the foun- 
dation of the world." 

From the place of humiliation He turns back 
to the relations of an eternity past ; and it is on 
that everlasting love that His boldness reckons. It 
is that everlasting love which measures the glory 
which we shall behold. 







'QNE WITH £hF^I3T IjSf £(LOF(Y. 


Jpis £oiv far !j/s @m( mtnot bo ^dtisfied 

even with that glory, unless they are there to see 
it ; and for them to see it is to share it. Though 
such a participation implies that He is the source 
of it, and that still, amid all the glorified, He will 
shine preeminent — the " King of kings, and Lord 
of lords.'' " When He who is our life shall ap- 
pear, then shall we also appear with Him in glory." 

Jprm aw (BnenoHB 0(nll be nmde <^nnif$Bt. 

They shall be "made perfect in one," and the world, 
convinced of all that it has denied, shall lie con- 
quered at the feet of Christ and His Bride, in their 

He uses the name " Holy Father," when He asks 
that the power of divine holiness may keep them 
from the evil of the world. Now He says, " O 
righteous Father!" appealing to the divine righteous- 
ness to display 

Jfa ftfnt §nitv in §lory 



the distinction of Christ and His believing people, 
from the world which knows not the Father. 

And assuredly it is a righteous thing with God 
to execute judgment on the one, and to glorify 
the other : righteous, not for any original distinction 
between believers and the world out of which they 
are taken — for those who shall be brought into this 
glory were by nature "children of wrath, even as 
others " — but righteous on the ground of what 

(gjshrizt tm§ &ccom$U&hqd $o\ fhenj md in them. 

The distinction of believers is based on their 
knowledge of God, as Christ has declared His name 
unto them. And this, it will be remembered, means 
that He had made them partakers of His life and 
nature. When He adds, that He " will declare it," 
He seems to point to a yet higher and fuller mani- 
festation of God to them, which will result in their 
manifestation in glory, as the 

§ bjetfk of th$ 4<tthu(H §*#%?/ gave. 



We paused to contemplate the marvel of divine 
love, that Christ has given to us His own peace, 
His own joy, His own glory. But there remains 
what seems to be a greater marvel still, when He 
intimates that it shall be known at last that 

or, as He expresses it in the closing words of His 
prayer — " that the love wherewith Thou hast loved 
me may be in them, and I in them." 

Surely we may join trembling with our gladness, 
in receiving this great mystery of redemption — that 
we are held in the embrace of the love with which 
the Father loves the Son — bound up with Him in 
one bundle of life and love for ever. Christ in us 
is the explanation of it : 

4 ^hri§t in Jjjs the *§ope of 

If it became us to summon expressive silence 
to muse the greatness of that hour in which the 








foundation of all our hopes was to be laid, no less 
does it become us here, before the consummation 
of these hopes, which crowns all the work with 
glory eternal and divine. We say divine glory, and 
that not alone as it is the gift of divine grace, or 
as it is the light of the divine presence in which 
they shall dwell, as in the sunshine of a day that 
shall never know cloud or close, but as it is the 
effulgence of a divine nature ; 

" J( in thenf." 

The manifold wisdom of God is displayed not only 
in the means by which the Church has been brought 
from ruin to glory ; not only in the circumstances 
of her exaltation, but also in the Church itself; not 
only a Church in glory, but a glorious Church, fitted 
by community of nature for the place to which the 
divine Bridegroom has destined her,, as the partner 
of his reign for ever. 

The last word is spoken of the 

Mosf Mttbtitw Htfd §brioM $tttrm(tt 

^58- ««igfc|&^-"- "***OB 

that ever fell upon human ears. Nor is its sub- 
limity marred by the thought that the last word had 
scarcely died away when Jesus, with His disciples, 
passed over the brook Kedron to Gethsemane, and 
anon we hear the same voice pray, " O my Father, 
if it be possible, let this cup pass from me : never- 
theless not as I will, but as Thou wilt." 

Jf/ nm ^fmyonmbU 

Out of such depths of woe our joy must be 
won. The seed must die, that the harvest may 
be reaped ! 


w A 



John XVII. 


, 'T""*HESE WORDS spake Jesus, and lifting up his 


eyes to heaven, said, Father, the hour is come ; 

glorify thy Son, that the Son may glorify thee: According 
as thou gavest him power over all flesh, that whatsoever 
thou hast given him, to them he should give eternal life. 
3 And this is eternal life, to know thee, the only true 
God, and Jesus Christ whom thou didst send. 

4 I glorified thee on the earth, finishing the work which 
thou hast given me to do. 5 And now, O Father! glorify 
thou me with thine own self, with the glory which I had 
with thee before the world was. 


- r ®^^«) 




6 I manifested thy name unto the men whom thou hast 
given me out of the world : thine they were, and thou 
hast given them unto me ; and they have kept thy word. 
7 Now they know that all things whatsoever thou hast 
given me are from thee. 8 For I have given unto them 
the words which thou gavest unto me ; and they received 
them, and knew surely that I came forth from thee, and 
believed that thou didst send me. 9 I am praying for 
them : I am not praying for the world, but for those 
whom thou hast given me ; for they are thine ; 30 and all 
things that are mine are thine, and thine are mine ; and 
I am glorified in them. 

11 And I am no more in the world, and these are in 
the world, and I come to thee. Holy Father ! keep 
them in thy name which thou hast given me, that they 
may be one, even as we are. 12 While I was with them, 
I kept them in thy name which thou hast given me, and 
guarded them, and not one of them perished but the 
son of perdition, that the Scripture may be fulfilled. 


^62~" -^G^&^V- 

"But now I come to thee ; and these things I speak 
in the world, that they may have my joy fulfilled in 
themselves. 14 I have given them thy word \ and the world 
hated them, because they are not of the world, even as 
I am not of the world. 15 I pray not that thou shouldest 
take them out of the world, but that thou shouldest keep 
them from the evil. 

16 They are not of the world, even as I am not of 
the world. 17 Sanctify them in the truth ; thy word is 
truth. 18 As thou didst send me into the world, I also 
sent them into the world. 19 And for their sakes I sanc- 
tify myself, that they also may be sanctified in truth. 

2,, Yet not for these alone do I pray, but for them 
also believing in me through their word ; 21 that they all 
may be one, even as thou. Father, in me, and I in 
thee, that they also may be in us ; that the world may 
believe that thou didst send me. 22 And the glory which 
thou hast given me, I have given them; that they may 
be one even as we are one : 23 I in them and thou in me, 


<§p ----- - 




that they may be made perfect in one ; that the world 
may know that thou hast sent me, and hast loved them 
as thou hast loved me. 24 Father ! as to what thou hast 
given me, I will that they also be with me where I am ; 
that they may behold my glory, which thou hast given 
me : for thou loved st me before the foundation of the 

25 righteous Father ! the world knew thee not : 
but I knew thee, and these knew that thou didst send 
me. 26 And I made known unto them thy name, and will 
make it known ; that the love wherewith thou lovedst 
me may be in them, and I in them. 




go- . 









9 999*2*9 9 9?j^fc 

Of tlM* 


67 " 

UDhese words spake 

and lifted up iflis eyes to 

and s/iiV/t 







vwer aver dl flesh, that 




fa> /^/ theQ njight h\ow 

p fnij in 



Wfm mm mm. 

jJOHN ij:^. 








1> — xv^y 

jJoHN 17:4 






with the 


had witff 

Vo-4 I - 



havi* mmifcztyd 


L<? <5. 

nt\to^ tJ\e mm which 

ant of thq fforld: 


iheg wqre, m\A 


then Imvq kept y^gtf 




John 17:6. 

5^°— - 





aw ttfeg have knawtf 

\ffLL 7mW:t 


ate of J0\, 


iCv , ■ ->^. 


VL r ' A '>' ^ 

P^o fo.V^V v ! 

irr ^» 


%a»jt jgiteefi trato i%#m 


John 17 : 7, 8. 

• — <T Y»^: 






%# /jrat^ received tffetq, 

md tfiive 

mnje ant flrom'faz 

mid theg hwe believed ttmi 


John 17 

9W ©J 





gmQ fm[ thqnt: 

fo\ theg n\e 

John 17:9. 








##f no morq in the 

John 17 : 11. 





>< v^ 





keep fffrattgh 

tho£e whattj 

%n*n i 





n s 11. 





wan with them in th§ ffcrld, 

kept them it\ 

those that 

Q^pnt jj«tt*si3BIl* 

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hut the $on off $ edition; 
tt\Ht the 

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^( w JfemsdveS. 

in i | : i : »'' 







tfmq givetf thqm 


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^» ^.^.^.^•^^^.^.^•^^■^.^ 

jJohn 17 : 14 










^r^/ i(ot tlfiif 


#r1f#' : iiJr(>o* 

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hemffiin not(oP flie\WorUt 


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John 17 : 18. 


'^^ (^r^ ^ 







-c/^ 7 


nd far their fakes 




/^/ theg xBo might he 

through tfje 

far them itUa which shnlt 

i}\ton((h iff eir Word; 


jJohn 17 : 20. 

«y^-— -— 




at they all may be ipse: 

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T&ey also may &e One in 

that the HWM mag believe that 







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John 17 : 22. 

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jIohn 17 : 23. 





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l T} \ * * * ■■• ■> •• ■• * * < <• * * •> > ■'' »:• * »> •> •> * <- ••• ••• * •> •:• * * * * * * I n I 






tlfdt fhtii %Uo f whanj 



Ijyfmt they mag behold 

before the foundation of the %$rn[ld. 

John 17 -.24. 



/^^ I r^ ^^V (T5 

fm Ji i 




^aw? known 

and thezq have hnawn iJ\ut 

i . 





deqfarqd m\to t}\ett\ 

iiii]j. rlanlx. 

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John 17 '.26. 









ttrng b$ it\ thqtn, 



John 17 : 26. 

'f* * " 





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